REDEMPTORIS MATER Pope john paul ii’s sixth encyclical letter, issued on the feast of the Annunciation (March 25) in , presaging the Marian year. Redemptoris Mater is a papal encyclical written by Pope John Paul II in explicating the Roman Catholic Church’s teachings on Mariology. and holy man for his master in the school of Rheims, later on, when he was Pope, Carta Encclica Divini Redemptoris – Pio XiDocuments.

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She is thus aware that concentrated within herself as the mother of Christ is the whole salvific economy, in which “from age to age” is manifested he who as the God of the Covenant, “remembers his mercy. To accomplish this purpose there should be set up international seminaries All this occurred when the Son of God took a human nature from her, that he might in the mysteries of his flesh free man from sin.

If the greeting and the name “full of grace” say all this, in the context of the angel’s announcement they refer first of all to the election of Mary as Mother of the Son of God. For just as this star, together with the “dawn,” precedes the rising of the sun, so Mary from the time of her Immaculate Conception preceded the coming of the Savior, the rising of the “Sun of Enccllca in the history of the human race.

And so, in the redemptive economy of grace, brought about through the action of the Holy Spirit, there is a unique correspondence between mzter moment of the Incarnation of the Word and the moment of the birth of the Church. Cincias, Ingls e Histria Valor: Rather, they foster this union.

At the same time, however, in this eschatological fulfillment, Mary does not cease to be the “Star of the Sea” Maris Stella resemptoris for all those who are still on the journey of faith. Linking itself with Tradition, the Second Vatican Council brought new light to bear on the role of the Mother of Christ in the life of the Church.

Redemptoris Mater |

For every Christian, for every human being, Mary is the one who first “believed,” and precisely with her faith as Spouse and Mother she wishes to act upon all those who entrust themselves to her as her children. The reason for her visit is matter to be found in the fact that at the Annunciation Gabriel had made special mention of Elizabeth, who in her old age had conceived a son by her husband Zechariah, through the power of God: Il decreto di erezione refemptoris firmato dall’allora cardinale vicario Ugo Poletti.


But above all, in the Church of that time and of every time Mary was and is the one who is “blessed because she believed”; she was the first to believe. As she goes forward with the whole of humanity towards the frontier between the two Millennia, the Church, for her part, with the whole community of believers and in union with all men and women of good will, takes up the great challenge contained in these words of the Marian antiphon: All those who from generation to generation accept the apostolic witness of the Church share in that mysterious inheritance, and in a sense share in Mary’s faith.

Therefore, why should we not all together look to her as our common Mother, who prays for the unity of God’s family and who “precedes” us all at the head of the long line of witnesses maher faith in the one Lord, the Son of God, who was conceived in her virginal womb by the power of the Holy Spirit?

Saint Gregory of Narek, Le livre de prieres: Mariae Sermo-De aquaeductu, 6: Mary guides the faithful to the Eucharist. Mary “was greatly troubled at the saying, and considered in her mind what sort of greeting this might be” Lk. On this particular aspect of Mary’s mediation as implorer of clemency from the “Son as Judge,” cf.

By the supreme martyrdom of heart, the loving soul literally attached to the cross with Christ, acquires for itself, and for others, the more abounding fruits of redemption.

Seminario Redemptoris Mater

The Coptic and Ethiopian traditions were introduced to this contemplation of the mystery of Mary by St. And if after the announcement of the heavenly messenger the Virgin of Nazareth is also called “blessed among women” cf.

The Marian dimension of the life of a disciple of Christ is expressed in a special way precisely through this filial entrusting to the Mother of Christ, which began with necclica testament of the Redeemer on Golgotha.

And how is one to understand that “kingdom” which “will have no end”?

Bernardi Opera, V,f. Motherhood always establishes a unique and unrepeatable relationship between two people: The birth had taken place in conditions of extreme redempptoris. In the faith which Mary encclca at the Annunciation as the “handmaid of the Lord” and in which she constantly “precedes” the pilgrim People of God throughout the earth, the Church “strives energetically and constantly to bring all humanity Thus there is a mediation: In no way do they impede the immediate union of the faithful with Christ.

reddemptoris In John’s redemproris on the other hand, the description of the Cana event outlines what is actually manifested redemptrois a new kind of motherhood according to the spirit and not just according to the flesh, that is to say Mary’s solicitude for human beings, her coming to them in the wide variety of their wants and needs.


This is the message of the Land of Palestine, the spiritual homeland of all Christians because it was the homeland of the Savior of the world redeemptoris of his Mother.

Why does the redemptoriss address the Virgin of Nazareth in this way? If through faith Mary became the bearer of the Son given to her by the Father through the power of the Holy Spirit, while preserving her virginity enxclica, in that same faith she discovered and accepted the other dimension of motherhood revealed by Jesus during his messianic mission.

She was not among those whom Jesus sent “to the whole world to teach all nations” cf. We know from Luke that when, on the occasion of the census ordered by the Roman authorities, Mary went with Joseph to Bethlehem, having found “no place in the inn,” she gave birth to her Son in a stable and “laid him in a manger” cf. Meanwhile, it is a hopeful sign that these Churches and Ecclesial Communities are finding agreement with the Catholic Church on fundamental points of Christian belief, including matters relating to the Virgin Mary.

At the end of the daily Liturgy of the Hours, among the invocations addressed to Mary by the Church is the following: This filial relationship, this self-entrusting of a child to its mother, not only has its beginning in Christ but can also be said to be definitively directed towards him.

Just as Christ cannot be contemplated apart from the redemptive activity from which his mystical body originated, so Mary must be considered closely connected with the Incarnation and the Redemption if she is to be viewed as the archetype of the Church uniquely redeemed by her Immaculate Conception and enccilca consummation of the whole Body of Christ in her glorious Assumption.

With good reason, then, at the end of this Millennium, we Christians who know that the providential plan of the Most Holy Trinity is the central reality of Revelation and of faith feel the need to emphasize the unique presence of the Mother of Christ in history, especially during these last years leading up to the year For the Church too is “called mother and virgin,” and these names have a profound biblical and theological justification.